 So before we get started, for those that are here, inshallah, there's food, if anybody wants to grab a bite to eat, please help yourselves. So we're going to start with a quick review of what we were chatting about last time and just going to try to keep that part succinct. But I was realizing that last time we actually didn't get to kind of consolidate everything because for the sake of time. And then we'll get into the topic for today, which is continuing on this idea of regular ibadah that we can do in order to help us get access to different parts of our spirituality that we may not have had access to other times, and really emphasizing this idea of consistency. So we'll get into that and we'll talk specifically about the Quran and how we should be having a relationship with the Quran. And then from there, if we have time, we'll do so with regards to sacred knowledge that we should be seeking. If you have any questions, feel free to chime in, inshallah. And then I'll try to pause for questions as well. So we were talking about last time, we were talking about the importance of what's called a weird, something that you do regularly. A weird is a litany, something that you do consistently at a specific time every single day or every single week that is related to devotion. And so this is in addition to the farth prayers that we're supposed to be doing, right? So we pray at very, very specific times and there is a huge secret in consistency and in doing things at consistent times, which is why Allah gave us specific times to pray. He gave us specific times to fast. He gave us specific times to go to Jumma. He did not leave our religion open-ended. That's, hey, you can pray these five prayers all at the end of the day, right? If we miss them during the day, we should definitely make them up at the end of the day, but that's not the intent behind the five prayers. There is a benefit in accessing spiritual lights that will allow you to get through your day on a consistent basis. And I think I mentioned this in one of the first classes, but the most important of those prayers that we want to try to get down, all of them are important, but we really want to try to make sure we get down. And I think something a lot of us struggle with is lack of fudger. The time of fudger, it is not a coincidence that that is the time when the first light is coming in the horizon. The first light is starting to enter. It is similar that the first spiritual lights will begin to enter you at the time of fudger. And so prayers are not just these like ritualistic things we do in order to just get them over with, which is maybe something that we may have done or we may have been taught that or we may have kind of grown up doing that. But when we start to find our own relationship with Allah and we start to find our own relationship with spirituality, we start to realize that each prayer has a very, very specific benefit to it. And so once we've gotten the core five prayers down, then we add on. There is an order of the awrad, the weird that we add on, the regular extra ibadah that we do, that will then allow us to get closer and closer to God. And this is all based on a hadith, a hadith wudsi, where Allah swt says that my servant does not draw near to me with anything except the obligatory actions. That's the first route to God, that if we don't do the obligatory actions, we do not have a path in drawing near to God. So that's for those that are in the Islamic tradition. And then he or she continues to do extra actions, nawafil actions, supragratory actions, until I love him or until I love her. And then when you continue to do extra things. So God says, okay, you did the basics and that allowed you to draw near to God. And now you continue to do more and more and more and more extra until you become amongst those people whom Allah loves. And then Allah says, once I love him or once I love her, I become, essentially he's saying, I will take over their life for them. That everything in their life is going to be now something that I'm going to be assisting them with. I become the eyes by which they see. I become the hand by which they strike. I become the feet by which they move and so on and so forth. And I'm paraphrasing the different narrations here. But this is a very, very important for us to keep in mind that you can get an access to a level of spirituality where you are essentially, you are still making your own decisions, but you are handing over a lot of your choice to Allah. And you're saying, Allah, I want you to handle this for me. I want you to handle this for me. And then he mentions that as the hadith continues, that this is essentially what's known as the path to Wilayah, the path to sainthood, that this person now becomes a saint of Allah. And if somebody harbors animosity towards this person who has achieved this status, Allah says, I wage war on them. They don't need to worry. I will take care of the people who try to mess with them. And many times you'll find very, very righteous people that they are full of mercy. They don't ever want to harm other people. But when they get harmed, Allah will take, sometimes on their behalf, He will handle it for them. And it's because this is now somebody who Allah loves, and they're in Allah's special love and Allah's special protection. And they did so through the path of extra ibadah, that we can access in our time especially through little bits of extra ibadah, what people in the past would have to stay awake for 10, 12 hours at night, praying for thousands and thousands of rakahs every single week that they would be praying. We can get access to that by little bit extra, because there's very few people doing a little bit extra. There's actually very few people that are just doing the basics. And so that is what a weird is. It's something extra that we do. And so the priority becomes after the farahid, the sunnahs, the sunnah actions that we can do. And specifically with regards to sunnah prayers. And so there's with each part of the prayer, there are emphasized sunnahs that we should do. And until we get these down, we shouldn't really focus on too many extra areas, because these are what are called sunnah muakadah. Sunnah muakadah is an emphasized sunnah of the Prophet sallallahu alayhi wa sallam, that you get an extra reward for doing, and you don't get a sin for leaving. But if you continually, continually, continually ignore this sunnah muakadah, you are leaving a core part of the sunnah of the Prophet sallallahu alayhi wa sallam. So it's something that we should be focusing on. The first focus is the two sunnah raka'ah before fajr. So like if we can't get, if we just struggle with praying fajr at all, our first focus is the farah, the farah of the fajr. But then after that, we add in the two sunnah raka'ah before salat al fajr, comes in the hadith where the Prophet sallallahu alayhi wa sallam said, that two raka'ahs before fajr are better than this world and everything in it. So if you could have all the money and the tesla's and the positions and the jewelry and the diamonds and everything else that we want to accrue in this dunya, two raka'ah before fajr, which takes you like a minute, two minutes, is better than the world and everything in it. And you will get rewarded, and we will get rewarded, inshallah, for praying those prayers. And only Allah knows the reward that inshallah will be there for the servant on the Day of Judgment. So those are two sunnahs that we should get down. After that come the sunnah of the bahur, of which there are four, so the bahur is four raka'ahs, and then there's four sunnah before salat al fajr, and then two sunnahs after salat al fajr. These are known as the sunnah al akadah of salat al fajr. It's the longest, it's the longest total prayer, right? I remember my mom told me that in back home in Pakistan where she's from, that they would make it seem as though these were all part of the prayer, and so many people would be like, the bahur is just way too long, and they would just kind of like skip it entirely, because they thought that you have to pray four sunnah, then four far, then two sunnah. You have to pray the four far, and then everything else is extra. But it is important to do, if you and I want to access the path of getting near to Allah, because Allah says in the Quran, he tells the prophecies on Qul, In kuntum tuhebun Allah fat tabiyuni yuhbibukum Allah, that say, if you claim to love Allah, follow me, and Allah will love you. So now Allah is again linking. There's a lot of different mentioning of love in our religion, but Allah is always linking his path of love to ibadah and to following the prophecy of Islam. So you cannot access the path of love of Allah without following the sunnah of the prophecy of Islam. And we can't access the sunnah of the prophecy of Islam if we're not even doing his sunnah ibadah. So we want to emphasize the sunnah ibadah. Hence why our religion is not one where it's like, hey, we don't have to do any actions, and it's just love and the way that the Christian tradition has taken in the time where action is very, very, very scarce. But there is a lot of emphasis on love. Our love is linked to action. Allah's love is directly linked, and God loving you is linked to acting in accordance with what he would want. And then the meta aspect of this is that sometimes you can't even start acting into that if you're not one who God wants you to draw near to him. It's when he wants to draw you into the stations of love, he starts to inspire you to do these actions and starts to help you have time to implement these types of actions. So then we have the two after Maghrib. So Salat al-Assar does not have a sunnah muakkada linked with it. There's four sunnah before Assar, which are good to do. But they're called sunnah ghayr muakkada that not emphasize sunnah. So we will just kind of emphasize the emphasize ones. Then there's two after Salat al-Maghrib, which are very, very important to do. And then there's two after Isha that are very, very important to do. And then there's what's called Salat al-Witr, which is three rakats. And that makes up, the Witr is a higher rank than sunnah. Witr in the Hanafi school is right below Fard. It is known as something called wajib. But Witr for the Hanafi school is highly important. We should not be missing it. And the other schools of Witr is considered a rank of sunnah, but without kind of complicating it too much. Short story, we should pray our Witr. So those are the prayers we should do in addition to our Fard prayers. But the emphasis has to be that we get our Fard prayers correct. And we first emphasize those. And we don't try to do too many additional things until we've gotten our five prayers down. And then we now start to add on extra, extra, extra. And then there are many, many, many other sunnahs that we can be doing in addition to the ones that I just mentioned. And so now we'll get into those. But does anybody have any questions just about the kind of core, essential, what are called the sunnah moakada? Does anybody have any questions? Oops, questions, questions. Okay, nothing about those. So then we'll get into now what are called Nawafil prayers. These are, a Nawafil prayer is something that is supragratory. It is not a sunnah moakada, but it is something that the Prophet ﷺ did do or it's something extra that we are able to do in order to draw closer to Allah. Everybody, what Imam al-Haddad mentions in the book is that everybody should have a regular routine of extra prayers in order to draw closer to Allah. And what he emphasizes the most is what's known as Salat al-Tahajjud. And we mentioned this last time. This Salat al-Tahajjud is a prayer that you pray in the last one-third of the night or according to some opinions anytime after Isha. And it is an extra prayer at night to draw you closer and closer to Allah. And also the people of spirituality mentioned that it is the time when spiritual lights are descending. It is a time when those who are in love with Allah are alone with their beloved. That they sit with Allah and just converse with him. And they pour out their feelings and they pour out what they're going through. And it is a time when dua is answered and it is a time when forgiveness is granted and it is a time when problems are solved and it is a time when illnesses are cured and so on and so forth. So for any specific need that we have, we should try to make sure we pray Salat al-Tahajjud. I remember one time I was in college and I had been like really slacking on a midterm. And I basically like didn't barely went to the class and did not pay attention in the class. It was like accounting. It was also something very boring. And so at some point I'm like now I have to do one of these. And I didn't enjoy this but I had to do one of these like all night study sessions. Like sitting there studying. And then at some point I'm like I'm not going to understand this material. It's like 3 a.m. at this point. I'm like I remember I just learned about the Hajj. Like and I just like I was like you know what let me try that out. So then I just go I'm just going to pray for this. Like that's not I don't I would not recommend that we should study and we should do the prayers. But I remember I did that and then subhanallah during the exam as well. The next day I was I was still struggling right and so I remember I just like my friend told me after the class is like dude I just saw you at one point drop your pen and just start going on this because he realized but then I just started guessing at the answers and they were correct enough for me to get like a B which is much better than what I would have gotten which would have been like a very very poor grade in the class. So I'm not saying that's how we should live our lives that we should just completely not study and just kind of pray. That's not the goal but these are when you need something it is a time when you turn to Allah and that the Hajj of time is very very very important. And so some of the scholars mentioned you don't really want something badly enough if you're not praying for it at that time. It means you don't really want it that bad. You just you're saying you want it you don't really really want it right. But this is the time when the people who are emphasis who are trying to get closer and closer are are awake. And now it's at a point where Fajr is coming in at like 5.55 6 o'clock sunrise is 7.10. So like waking up 5.45 praying to Rekha before Fajr is totally manageable and totally doable. Insha'Allah we ask Allah to give us Taufiq and Himmah and energy to be able to do that. This is also a time when you'll find the scholars mentioned that tranquility you will have a certain tranquility in your day and extra tranquility when you're up before Fajr making Dua. There's a certain type of Sakina and a certain type of angelic tranquility that that persists throughout throughout the day. And a certain type of guard over your spirituality preventing you from engaging in certain sins or looking at certain Haram or listening to certain Haram or saying certain certain Haram because you and I have gone the extra mile to try and get closer to Allah. And then he mentions in the book like people who used to pray 100 Rekha at night or 200 Rekha at night or 1000 Rekha at night amongst those many of the descendants of the Prophet ﷺ. But just 2 is good in our time if we can do more than that and Alhamdulillah. The Sunnah of the Prophet ﷺ was 8 Rekha followed by 3 Witsar so 11 completing 11. And he would do 2 short Rekha followed by 8 long Rekha like or sorry 6 long Rekha. And so there would be fairly long Suras right and many times getting through a large portion of the Quran many of the times people of who are who have the Quran memorized. This is the time when they're going through like Surah Baqarah and 2 Rekha and then Surah Ali Imran and 2 Rekha and so on and so forth. Especially amongst the people who they start to enjoy this. So sometimes spirituality is a burden and it gets to a point as one of the scholars he mentioned that Imam Sayyidina Utsbaha Al Ghulam, Rahimullah, he says I endured the night for 20 years that enjoyed it for 20 more. So I endured the difficulty of praying this prayer for 20 years and then I actually began to enjoy that for 20 more years. So it's not easy at the beginning. It's not like everything is just here. Usually what you'll find is at the beginning when you start there is a spiritual assistance that comes makes you want to do it and then it becomes boring and then it becomes difficult to do. And that's the time where I remember one of our teachers mentioned that spirituality is consistent doing things consistently even when they're boring. It's not supposed to be all fun and some dreams and so on and so forth. That can come as ways to keep somebody going. But there is a point at which it gets a little dry and you just have to stick to it and then big openings start to come and big changes start to come. And somebody starts to feel they now have had a step function change, you could say, in their iman and in their yakin and they start to feel it. It's no longer that the heart is in a state of anxiety. The heart now becomes in a state of tranquility and tranquility becomes the dominant trait versus the trepidation, stress, worry, anxiety, problems like that, that being the dominant state. But that obviously takes time. And then there was the other main one which is Salatul Doha that we mentioned, which is something that is prayed anytime from about 15 minutes after sunrise until about 10 minutes before Doher. And some scholars differentiate it was called Ishraq prayer and Doha. But for the sake of simplicity, there are opinions that it's the same prayer. So Salatul Doha is something we should do to Rakaat at least. And this is a prayer that is linked to risk increasing and it's linked to, in some hadith, and it is linked to expressing your gratitude for all of your joints and all of your limbs that Allah has given you. As we mentioned last time, the Prophet ﷺ said, upon each joint when you wake up, a charity is due. And then there's different good deeds that are a charity but two Rakaat in the morning. And if you think about it, there's a long period of time where there's no prayer between Fajr and Doha. Fajr is at six, Doha is at like one. There's no prayer in between there. So for those who are yearning for Allah, they need something at this time. They're like, oh, this is too long. I need to remember my Lord, I need something. And then they'll do Dikr but then the Salatul Doha is something someone might pray at 8 o'clock or 9 o'clock or 10 o'clock or 11 or whatever it is. That should be something we make consistent inshallah in our lives. And again, in a time when not that many people are doing it, there's immense spiritual gifts reserved for those who are doing it. And then the last thing that was mentioned is that make-up prayers take priority over all these additional ones that I just mentioned. So if we have make-up prayers, we should do them. If we want the reward for the Dahajjud and Doha and so on and so forth, we can do them at those times and inshallah Allah is generous. So we pray our four Rakaat of Doha that we missed maybe five years of Doha so we just pray four Rakaat Doha at the Hajj of time. Let's say because we're awake, we're hoping for reward, we know Doha is answered but we're prioritizing the debt we have due to Allah. We don't start doing extra prayers amongst those that the visitation prayer of the masjid and many of the extra noathal prayers until we've gotten our make-ups down. And then the other thing I think somebody asked this last time after the class but when it comes to make-up prayers, they do not have to be done in the order in which they were missed but they have to be made intention for that make-up. So you have to make intention, I'm making up the bohar but you don't have to say I'm making up the bohar of July 1st, 2005. But you do have to say I'm making up the bohar, I'm making up Asr, I'm doing Qada and if you do all of your fudgers first and then all of your doha, that's also fine or if you do five make-up prayers at the end of the day, that also works. Like you just got to get them out and knock them out. So then after the section on the prayer, he gets into a section on the Quran and so you can see here in Mama Haddad that emphasizing in the way that the Prophet ﷺ taught us so we get the prayer down and then we develop a link with the Quran and he says that everybody should have a regular portion of the Quran that they're doing every day and every week that there should be some amount of Quran that we have a relationship with on a daily basis and he's dividing these into a few areas. The first is recitation. So everyone should have a portion where we're reciting the Quran and if we don't know how to recite it, that we at least spend a time learning how to recite it. So it comes in the Hadith where the Prophet ﷺ said, the best of my nation's devotions is the recitation of the Quran. So you'll see many of the scholars, many of the righteous that anytime they have extra time, maybe if we spend the time scrolling on our news feeds and the news, they just have the Quran open and they're just going through it, just reciting the Quran because they know the weight of recitation and Sayyidina Ali, Imam Ali said, the one who recites the Quran while standing in prayer receives 100 rewards for each letter. The one who recites it while outside the prayer but in a state of wudu receives 25 rewards for each letter. The one who recites it outside the prayer without wudu receives 10 rewards for each letter. So that's how Sayyidina Ali categorized it. I'm guessing that that would be a narration he heard from the Prophet ﷺ but the book does not clarify that. So there is immense, immense, immense reward not for each sentence, each letter. Alif is a letter. Lam is a letter. Meem is a letter. So there's immense, immense, immense reward just for spending some time reciting the Quran and so what Imam Ahmad is saying is every single act of spirituality has some door that opens up and it's like a different, you need different vitamins throughout the day to get you through your life. So the doctors will let us know, hey, you should be eating this type of food. You need this much vitamin C, too much cholesterol. You need this much vitamin D and so on and so forth. Each of these ibadat are different types of spiritual vitamins which will allow you to live a healthy spiritual life. The first thing when we're feeling off spiritually before we start wondering what's going on, we need to look what level of the sunnah are we following. Are we doing everything that Prophet ﷺ first told us to do to get the extra spiritual boosts? And then of course, in addition to that, we start to ask the bigger questions, what am I doing that's wrong. But many times we forget that just these regular basic acts have a lot of barakah and a lot of spiritual blessings that will come into our life. So he says, have a portion of recitation every single day. The recommendation that's made is one full juz a day is what we should aspire to as a goal. So a juz is the 30th of the Qur'an. One safara as mentioned in South Asian and Urdu and Hindi. So one juz a day though is what we should try to aim to get to. So if somebody breaks that out into, they want to recite half of the juz at Fajr and half let's say at Maghrib or they want to do on their way to work, they want to do half of a juz on their way back from work. It takes about 10-15 minutes to do half a juz for somebody who recites fairly quickly and maybe 20-25 minutes to do more. So that's the thing you want to get to. But he's saying start with at least one page of Qur'an a day that you're reciting. The recitation of the Qur'an, Allah mentions in various verses of the Qur'an, in various verses that it is a barrier. One example of the barakah, it is a barrier between you and those who don't believe. That it is a hijab between you and those who do not believe. And so it will automatically begin protecting you and you're putting force fields up. You know, like in Star Wars, maybe people don't know Star Wars, but for those who do, there's like, you know, all these giant ships, they have these, all these, before you try to get to them and you try to take them out and you try to get to their engines, you might run into a force field that's like invisible and they have different layers of force fields depending on how powerful the ship is. So like the Death Star has a bunch of force fields of significant levels of magnitude, right? Versus, you know, weaker ships might not have it. And these are force fields that the believer is putting, spiritual force field. All of the audad that we do, the extra prayers. The basic, the farad prayers are the basics. The basics. So if we don't have those, we are leaving ourselves immensely susceptible to a lot of spiritual harm. Shaitan is going to be easily able to access us. The jinn, the shayatin, nazar, envy, hasad and so on and so forth. And same thing when we openly go into environments where there's haram going on, we are inviting that upon us. And so at minimum, if we're going into an environment and we're like, hey, we don't really want to avoid this place, at minimum, we should be doing a lot of extra things that day in order to make sure those force fields are up for going into an environment where something is happening. We know that God would be displeased with, right? So the Quran is one of those most important force fields that we put up as a barrier in protection of us and sin. And the recitation is one of the most important aspects of that. But he doesn't stop at the recitation. So he says, recite and have a portion where you work through the whole Quran at minimum once a year. Minimum. And that should be outside of Ramadan and then one time in Ramadan. But ideally, more than that. Ideally a few times a year and then ideally once a month. And the people who they really start to taste the sweetness that one of the Salehine, he was citing the Quran Ramadan and he had achieved a level that it was so sweet he would begin to taste honey in his mouth. And then he stopped reciting it during the day because he was like, oh, well, if I'm tasting the honey in my mouth, then it's the fast, even valid. And even though from a fixed point of view, it would have been fine. But he was, you know, sad scuba. So he said, I'll wait till the nighttime in Ramadan. But he would be reciting the Quran so much that in order to get to that level, we have to first build a relationship with Allah's Book. And the answer, we read a lot of self-help books. We listen to a lot of self-help everything, the whole manual for how to live our life, the answer to every problem that the human being will ever face is in the Quran. Now, that doesn't mean that you can access it always directly, but it begins with access, begins with pondering it and reciting it. And then the scholars and the commentaries will help us understand what a verse might mean. But all of the issues we go through, we have answers to them in the Quran. So he says, start with reciting. And he says, on the inward level, you feel that Allah is speaking to you, because he is speaking to you. These are the words. This is the belief of Ahlul Sunnah, that the Quran is the uncreated speech of Allah. That's what the Quran is. So you are reading the uncreated speech of Allah that he chose to reveal to the Prophet Sallam. And he chose to reveal to each and every single individual here that he wants you to have a relationship with that. And he chose you be Muslim, and he chose you to have that book. And it's like God's love letter to you. And the question is do you want to meet God on the Day of Judgement, saying, I read all these books for school and chemistry and math and bio and da da da da da da da. And I never read your book. I never really read your book. I just read it, you know, when I was 8 years old, because my parents made me and then I finished it And then I finished it and I did a little party and then that was it. Is that really what the level we want to be at? Or do we want to meet Allah and say, you know what, I tried to grapple with the meanings in the book. I tried to understand them. I studied the Quran. I had Tadabbur of the Quran and Tafakkur of the Quran, pondering and reflection. And the amazing thing with our religion is you just have to try a little bit and major openings will come. So if you start to recite a little bit and then we'll get to the next section, which is reading it in your own language, Allah will start to open up access to meanings for us. And you'll start to open up access to understanding his book, inshallah. So then the second one is to understand the Quran, which would recommend reading it, reading a translation in your own language, right? So for us, for English, generally speaking, but for those who understand Arabic, understanding the Arabic Quran is obviously at the most. So trying to first, if we don't know how to recite, we spend time learning how to recite this. We can take somebody, maybe three weeks to four weeks for an hour a day and they can learn how to recite the Quran. It's not, it's not, not that difficult to learn the basics of reciting. You can do it online. There's classes online that you go Quran recited, Quran reading online, you have somebody on Zoom or Skype or whatever it is, and then they're just going to walk through how to recite the Quran with Tajweed, right? That's at a basic level. So then you start working on it and you, we start to practice the recitation. And then we get to a point where it becomes fluent, inshallah. And then, you know, if we, if we can sit with the teacher to help us, you know, almost perfect it, that's ideal. But then it's, then it's, the next one is to read the Quran. And if we can learn Arabic, that's preferred. And if we are not able to get to that level, then we read the translation of someone's attempted translation of the Quran. You cannot actually translate Allah's book, attempted translation of the Quran in English. And this is important to do in addition to sometimes when we're just facing problems and you open up to a random page and we see what it says and that's like the message we're looking for. In addition to that, that's good. But in addition to that, we should have moments where we're regularly working through a surah and we're just reading it. And if we can read this, the surah in English with commentary, that's better. That's better. So there's different tafsir that have been in English, tafsir, ibn-kathir. So there's a whole set of that that Amir Sundiadid has done classes on before. And the message should on the Quran from that tafsir. There's a variety of different tafsir called the study Quran. We recommend it as something to have, that has a lot of traditional commentaries, but we do to think we read the Quran in English and we say, what is the, what does the book mean? We don't want to live through our, our life without knowing what's actually in the book, right? And if you, if you go to a practicing Christian and you ask them, what is in the book of the first section of Genesis, right? Or you ask them about a specific part of the Bible. Many Christians will be able to tell you the themes, like what exactly the key takeaways are. But if you were to ask, generally speaking, a practicing Muslim, what are the key takeaways from surah al-Baqarah, we would struggle. We would be like, that's the surah with the cow and the cat. Something happened, there's cow, like what, that's, that's Baqarah, right? And then there's Eid where we have Baqarah. Like we would get, we wouldn't really be able to articulate it very, very clearly sometimes. So that's important that we have, we spend time reading the Quran. So there's reciting the Quran number one, reading the Quran and reading a commentary in, in our language number two. An excellent translation has been done by MAS Abdul-Halim. That's something that, as an example, good translation for us. The third he mentions is reflection on the Quran. So you recite it, you read it, and then you reflect on it. Now reflection is the most important in order to let the lesson of that verse actually get deep inside of you. And that's when you sit with a verse and you just think, what does this mean? What does it mean? What is God trying to tell me? And you let the meanings come, right? And you, okay, what does Allah actually mean by this? And what is he trying to tell me? And what impact can I make in my life? And so this comes in Hadith where the Prophet says, a moment of reflection is better than 70 years of worship without reflection. Because when you reflect, the impact of that reflection will be that it allows you to change a habit or change a part of your life. And so reflection becomes a key part for the believer. There's a whole section we'll get to in the book on just reflection, but here he's specifically mentioning reflecting on the verses. So an example here, he says, is when you are reading the Quran in English or in your language, feel the magnitude of who's speaking and realize that you are before Allah and feel when you read a verse of magnifying Allah, feel the grandeur that your, who's Quran you're reading. And when you read a verse of hope, feel hope that, okay, you know, this life is tough, but I'm gonna get through this life, inshallah, and hopefully get to Jannah. And when you are, when you are reading a verse of fear and Allah's talking about something that is very, very intense, then you feel the fear inside, okay. This isn't a joke. Sometimes we like really don't contemplate the reality of the more difficult things that are the things we don't always want to grapple with death, punishment in the grave, hell. The angels of hellfire dragging somebody on the day of judgment and their whole, they're like literally screaming at the top of her lungs for people to save them and nobody can save them. And then they throw them into the fire. And we ask Allah for protection, that he protect us, our families, our loved ones and all the believers and the ummah of the Prophet, something from the fire. But these are realities that are mentioned in the Quran. And so we have to grapple with both sides of this. Just like we try to understand Jannah and we try to understand the beauties that are promised to the believers in Jannah and the beauties that are promised to the believers and the righteous believers of goodness and of gardens and of all the different things that Allah will give. We also grapple, we also try to understand the other side of this. And so just an example verse that I remember that I feel like is important to think about when Allah mentions in the 29th Juz. He says at the beginning of the surah, the translation of which is when the sun is put out and the stars fall down and the mountains are blown away. And then he goes into a bunch of other verses that set up this. Now like reading that, that might just, we read it and we just kind of think, okay, we go back. But grapple, we'll just think about that for a second. When the light of the sun goes and the stars begin to fall down and then he mentions in other verses, the sky will split and then the earth now starts to have quakes and this is what's going to happen. This is the momentousness of the day of judgment that God wants us to sit with this. What is actually going to happen? How are we going to be when we are so close to seeing the intense events, the celestial events that are happening, that we tend to get worried? And then he mentions in other verses, when the seas are disrupted, when waves become tall as tsunamis and that they start to crash and earthquakes start to go and wild animals are scattered everywhere and the whole world is in a state of panic. And that is now, he says, what will you do on that day? Right? We're al-qaara, I'm not al-qaara, the blast, what is the blast? These are examples of verses that we don't just read and get through our prayers quickly with. We have to sit with outside the prayer many times and just contemplate, read the verse and just sit. And what our teachers have taught is read a verse, sit for five minutes and what does this mean? What would happen when the light of the sun goes? Or what will happen when the stars are drawn near? And what will happen when the sky is literally split and the heavens are unveiled? Or Hellfire is brought, as Allah mentioned in another verse, Hellfire is brought near and the people, everybody is standing on a plane and we will see what that Hellfire looks like and the fire itself is screaming, is how intense it is. These are all things that have been mentioned in the Quran and that we need to spend time reflecting on. So that would be one takeaway for today is to just take a verse, read it and reflect on it, five minutes, five minutes a week, five minutes a month, but do it for some portion because you don't wanna go through life with the answers we're all given to you and yet we still didn't pass the test. We have the study guide with us, all the cheat codes are in it and the test of life is in front of us and we don't wanna go to God in the day of judgment and He hands us a deep D minus or an F report card on our left hand and we ask Allah for protection that is the book that could be people and it's like, well, the answers were all there but we didn't know, I never really looked in the book, I didn't know the answers were there. Or I never really want to believe in it or I just thought this was all fairytales. The people will say that on the day of judgment. If that's not, we wanna be people who are given an A plus report card and drawn near to Allah on the day of judgment and are with the prophecy summit on the day of judgment and don't even skip the Hesab entirely because we studied the study guide and we got the answers before and we knew how to pass the test. And so there's recitation, there's reading, there's reflection and then the fourth part is memorization. Not everybody will be a half of Quran, a small portion of the omma of the prophecy summit will be half of Quran. We'll memorize the full Quran by heart but everybody can be a half of five surahs or 10 surahs. We have to get to a point where we learn beyond qulo allahu hadh, qulo audra bil phalaq, qulo audra bin nas, qulya yuhal kaafirun and a few of the short ones. And that's the only surahs we recite and that is for sure going through the motions. We will not be able to get past a certain point if all we do is recite the same surahs and we never spend time. Meanwhile, we know all these songs by heart, we know all these other random things by heart. We know the, I still know the SpongeBob song in my mind from, because I used to watch that as a kid. I wish I could take that brain space and put it something beneficial, but it's there. We know all this nonsense that's in our brains, but we don't know a few surahs or it's not that difficult to learn. The 30th juz is something the whole omma of the prophecy summit we should have in our hearts at minimum. The 30th, and that's those generally speaking short surahs. Some of the longer ones, 15 verses, 20 verses, a page, but totally doable. Totally doable for us to go with, right? And if it's like we spend one hour, a week or one hour a month just trying to sit and memorize a little bit, we'll see immense benefits. Again, these are different doors that we have access to. And it's just a matter of will we get, will we decide to open up that access and will we decide to get benefit. And Allah mentions in the Quran that we have made this Quran easy for those. But is there anybody who is going to, forgetting the translation, essentially Allah's asking us that he has made this Quran easy to remember but is anybody actually going to take that upon themselves? Like it's not, it's when you start getting in the flow, it's very, very possible. All this becomes easier than a lot of the other things we do in life, but we just have to get in. Shaytan, he wants to prevent you from even starting. He says, oh, if you're not going to memorize the whole book, why are you going to memorize a few surahs? He knows the whole Quran and he's only 12 years, you're 35 and you don't know anything. So why should you start? That's Shaytan. Shaytan just wants to get in these tricks, mess with us. We say, no, no, no, I have, and I will do my absolute best to do a little bit every day, to do a little bit every day or a little bit every week. And so if we mix the above together, we will get the best outcome with regards to our spirituality. Has to have a portion of recitation. We have a weird of reading and commentary and tafsir. We have a weird of reflection and we have a weird of memorization. Those are the four essential parts of the Quran. And if we can't do all of them, we start with one, but we do something and this should be consistent. And then he mentioned certain surahs, but I'm going to pause there for any questions and then we'll get into the next piece. Does anybody have questions? On this one, this one. Just checking my online questions on this part. Questions, okay, no questions so far. Okay, so we'll go ahead and, did you have a question, somebody say? No, and we'll, sorry for those who are here just like Isha, we pray at nine on Wednesdays because of the class. So forgive us. So then he mentioned specific surahs that you should do and you should take as a weird every single day. Amongst those, these are things that, again, after we get the basics down, there's a lot here, like I'm just laying, he's this Imam al-Haddad is just in a very, very simple way in a short, short, short book, 100 pages maybe, he's giving us all the things we need to do to achieve the highest levels of spiritual closeness to Allah. If we do the, but they're all practical basic things that are done every day with consistency and many times they're dry and boring and then they start to become exciting and enriching when we start to do them consistently. And it is a, it is something we have to kind of get over that when we're feeling tired, if we want to get progress at the gym, we have to go in the days even when we don't want to go at all and we're feeling exhausted or feeling tired and we don't want to do this and maybe if there's a whole week or two that goes by but we know that if you can't just go for one day and then not go for a whole month and then go for another day and they're like, where are the results? And sometimes as Muslims we think, oh, I have a whole day where it's just a really spiritual day 30, 40, 50, 60, 70 days go by and no additional things happen. And then we kind of wonder where are the results? Why am I not feeling good and feeling better about certain things? InshaAllah, there's extra credit times like Ramadan and Juma and others but the real goal is to be consistent. So he mentioned a few surahs amongst them is to recite and these are the surahs we should be reciting every day if we can, we memorize them, we try to recite them every day. I'm gonna lay them all out. Many of these are, they're longer surahs and we don't have to do this. These are all extra ibadat and so we'll start with surah Yasin. So there's a hadith where the Prophet ﷺ mentioned that whoever reads surah Yasin at the beginning of the day, his needs for that day will be fulfilled and other narrations mentioned. That Yasin is read for its intention. I'm not sure if that's a hadith or if that is an other but Yasin is read for its intention. So many of the righteous that they have a regular wear the surah Yasin every day. That is something that once we've gotten the other basics down, we should be aspiring towards reciting surah Yasin every single day. There's so many secrets in surah Yasin amongst, comes in the hadith that Yasin is the heart of the Quran and it also meant we're also taught to recite Yasin over those who have passed away. And then many, many, many other benefits of surah Yasin. So that's the first, that would be something that the scholars recommend. If we can do in the morning, that would be excellent. It's not in the evening. And if we can't recite it, we just listen to it. I think you can probably listen to it on YouTube for like seven minutes and we just try our best to follow along with this intention. But that's like an example of a daily thing that we do to build up our super-rogatory actions. The next one that's mentioned is surah Al-Waqya. Surah Waqya, which is the 56 surah of the Quran known as the event. This also, once somebody hasn't memorized, might take five minutes and you listen on YouTube five, six minutes, right? It's a longer surah, but two and a half, three pages. But generally speaking, it's very, very, there's a lot of potency in surah Waqya. And so it comes on Sayyidina Abdullah ibn Masood that the Prophet ﷺ said whoever recites surah Waqya every night, he or she will never be afflicted by poverty. And ibn Masood used to tell his children to read it every night. And so many of the scholars say that when you want assistance in your job, when you want assistance with a promotion, when you want assistance with finding a job, when you want assistance with anything related to your risk, start to make surah Waqya something regular and then don't leave it after that. You don't want to be somebody who only goes to God when you need something. And you need something dunyawi. That's the more important thing. If you just, oh, I want this, I want a house. Now I start making a bunch of dua. I want good grades, I start making a bunch of dua. I want to get into college, I start making dua. I want this job, I start making dua. After you get that, all the extra stuff stops. How would you feel if somebody only came to you when they wanted something specific? And then after that they're gone and they just say hello hi in the basic times and they're never there for, nobody would like that, right? So we want to be having devotions we do outside of the times where we specifically need something. But Waqya is something that we should try to do consistently. The third one that's mentioned, it comes in a hadith where the Prophet of the Sons said there is a surah in the Quran which is 30 verses which will intercede for the one who recites it until they are forgiven in their grave as it comes in some verses. And this is surah, surah mulk. Sabaaraqa li bi bi bil mulk. This is a very, very important surah. All of these surahs what you'll notice is it mentioned death a lot. There are surahs which have a lot of emphasis on death. Many times we recite them without pondering them but Yaseen, Waqya and mulk. So somebody recites Yaseen in the morning, Waqya is recommended to recite either after us or after Maghrib and surah mulk is recommended to recite after Isha. And if you ponder them at major moments of your day you are pondering death. And so then that person generally speaking won't want to be inclined towards sinning or won't even want to be inclined towards like wasting too much time, right? If at some time you have some time at night and you could be doing something beneficial and then the Netflix is pulling you and is like, no, I'll just watch three episodes of something or just start with one and then eventually it suggests another one and before you even press pause it makes the other one start playing and so on and so forth. It just pulls you in one direction when you start to reflect on death regularly they're generally speaking we won't want to do other things that are not always the best uses of time. We'll want to be okay, how can I spend this time wisely, right? So these are the three really, really core ones that the believer does every day. The narrations of this and I'm not gonna get into this, I think I mentioned this last week. Many of these narrations are based on hadith which are weak. A weak hadith is something that the scholar still said passed the bar. There is a 60 to 70% chance the Prophet's Islam said it and it's a higher chance that he said it than that he didn't say it. And then the other thing is when it comes to extra deeds for the things that you're not basing your core religion on it's not your aqida and not your core fiqh. It's permissible to do things according to some of these hadiths. So somebody tells you, no, no, no don't recite surah Yasin every day. It's based on a weak hadith and they're just gonna go and like, listen to some song every day you can tell them like I'd rather recite surah Yasin than even if the hadith that it's based on is weak. The weak hadith police try to stop you from doing good deeds. It is a waswasa from shaitan. You wanna be generally avoid people who try to stop you from doing khair and stop you from doing good. And the month of Rabi al-Awal is here and it's about to be here. It's either here tonight, it's gonna come tomorrow and the weak hadith police will abound trying to stop things from happening but never let that stop you from doing good. So these are three, Yasin, Wakya and Mulk. These are things that the believer should eventually get to the point where they have in their heart. They have in their heart. And you recite it every day and it'll eventually come and you already listen to it on YouTube every single day. And then there's another one other ones which are done weekly among which are surah Kaaf. Surah Kaaf should be something we do every Friday. This is a weird for the believer to do every Friday that it comes in a hadith that whoever recites surah kaaf on Friday will have a light between this Friday and the next. They have a light between this Friday and the next. So you will have a light that was and what does it mean when Allah gives you a light? What does that even mean? Allah is the light of the heavens and the earth. Allah who nurus, samawats, he will art. And he is the one who created light. So what does it mean if Allah gives you some type of nur, right? But that's what happens for the one who recites surah kaaf every Friday. So that should be a sunnah we try not to leave. Yes. Also, I'm listening to about the surah, surah, for Allah, Friday night, it's like that. Yes, surah Dukhan on Thursday night. Exactly, yep. Yeah, so he mentions here that, bismillah, he says surah Dukhan on Thursday evenings, but he doesn't give much more than to recite it. So I actually don't notice. I don't know if anybody knows the merits of Dukhan. Do you know? SubhanAllah. Okay, so the angels were 70,000 angels are beg for mercy for the one who's reciting surah Dukhan. And so there's many, many narrations that there are narrations that mention reciting surah Dukhan on Thursday night. Surah Kaaf would be among the strongest narrations and nobody will kind of dispute is to recite surah Kaaf every Friday. And so these three and the surah Dukhan and their surah Sajda, which is another one that generally speaking that you'll see people reciting during the Fajr prayer on Friday. There's a lot, but I'm not going to mention all of them because we don't want it to be overwhelming. They're just trying to kind of pick the most, most emphasized ones and the ones we can keep to. So if somebody says, okay, it takes five minutes, seven minutes to recite surah Yasin or five minutes, five minutes to recite surah Waqya, five minutes to recite surah Mulk. So you recite those and you have immense assistance every day in your dunya and your Akhara. Yasin for its intention, Waqya to protect you from poverty, Mulk for assistance in the grave. And what else could we really want if we have all of those things? So these are again, extra things that we can try to do and we try to do consistently. And then as you mentioned, surah Kaaf on Fridays. And there's also various hadith about surah Kaaf and it actually being the only thing that will protect you from the Dajal. So we're not going to get into the end of times and like the Dajal discussion right now, but the Muslims, we believe that the Antichrist will come at the end of time and it is the greatest fitna. And the Prophet Muhammad said that the one who's reciting surah Kaaf regularly will be protected from the fitna of the Dajal. And some narrations, the one who recites 10 verses every day, the beginning 10 and the last 10. But the thing to mention here, from my understanding, and I remember Imam Fodeh also mentioned this when he was visiting, Imam Fodeh is one of the great scholars of our time. There's actually no other things that are mentioned with protection from the Dajal. You're not hearing this verse will protect you, this verse will protect you, but surah Kaaf is mentioned. So it is the surah for the end of times. It is a surah that has a lot of lessons about the end of times and it's a surah that serves as a protection from the fitna that's taking place in our times. And so the last thing is just how do we practically implement this? And the main thing there is we start with reducing time we're spending in what, and we might start to feel like, hold on, this is a lot, which is a lot. It's a lot and I don't have any time. And that's true. Everybody lives very, very busy lives under the light. But what we do is we say, okay, could I cut back five minutes in one thing and just add in one surah? Don't try to do everything at once. That's not the takeaway. Do not go and start to do all five, six things mentioned starting tomorrow and do it for two, three days and then burn out. Pick one and do it consistently for two months or one month and then pick the next one. Once you get into a good rhythm and the habit has been built. What we do is we reduce something. So if we say, okay, when I'm making breakfast in the mornings and I'm like scrolling on my phone or something like that, instead I'll just put on surah yasin and just listen to it. There's something very, very basic, right? Or when I am watching a show at night instead of watching two episodes, there are 30 minutes each, I'll watch one episode. And in that time I save, I'll recite surah mo. As an example, or I'll make up prayers or whatever thing we have to prioritize. Just pick, it's about reducing the time that we're wasting and adding in one good thing. That's the goal, especially in the time we live in, there's a lot of ways that are just kind of taking our time. It's that are taking our time. And so we just reduce one thing. I'll scroll for five minutes less and do something extra for five more minutes. And then once somebody gets a bit more serious about it, then you start strictly segmenting your time. Okay, in the morning, after Fajr, I do hafajus. In the morning, this would be like what somebody would say. In the morning after Fajr, I do hafajus. In the morning, in the afternoon, after Doher, I do hafajus. In the morning, after Fajr, as I'm getting ready for work, I recite surah yasin. In the afternoon, I recite surah wakya. In the night time, after Sattva Isha, I recite surah mo. This is the way of the righteous. You'll see people who in the righteous and the olia and the olima and even in different madaris, the ones who emphasize doing dikkur, they will be reciting the surahs after the different prayers and what not, in the collective. So for the sake of time, we'll end here, inshallah. Does anybody have any questions at all? Any questions? See the difference between, someone asked what is the difference between reading and reciting? Yeah, so the difference between, in this case what I meant by reciting is you're actually saying, out of the bi'lamin shaitan ar-jim, allahu la ilaha illa wa al-hayyul qayyum and so on and so forth. You're reciting the Arabic. Reading, in this case, would be reading in your language. So if you are reading for deriving the actual meanings, right? And so you're reading in English. So Allah is the all living and the all knowing would be an example of your reading. That would be the difference between reading and reciting. Any other questions? Yes. Yeah, good question. So the question was, is there a difference between reciting and listening? So the specific benefits are mentioned when reciting. The listening is kind of like where, it's like crawl, walk, run. We're trying to help get there. So it's like, okay, instead of reciting, maybe it's difficult for me to sit for 10 minutes with the Quran open in front of me and recite. So I'm gonna listen to it and I'm gonna follow along and eventually maybe I'll start to memorize it. So listening is good and we should have times where we just listen to the Quran because it has a major impact on the heart. Listening is a really, really beneficial activity. But for these specific ones, this should be reciting as the goal that we wanna get to. That makes sense, yeah. Any other questions? Yes. If you're listening to the Quran, maybe you're just like, should you, obviously you should try to comment in front of the Quran but should you not try to do other things like if you're driving or something else, what's the... Yeah, so the opinion that I've learned and there could be a lot of difference depending on this is when you're with the Quran, you should try to focus to be with the Quran that is the words of Allah. So there's like, let's say you're doing work and you're really focused on another activity, you don't want the Quran to be like background, background, kind of, it's not music, but you know what I mean, it's just the background playing in the background. But if you're driving and you're contemplating the Quran, I think that's great. I would not see any issue with that. But like for example, many times you'll go to like stores and they have the Quran playing and people are talking over the Quran, that is bad, that's not the way you will not see in traditional Muslim societies, that's the type of adab that somebody would have is, the Quran is playing, people are talking, when the Quran is playing, we're not supposed to be actively talking over the Quran, we're supposed to... So if you're driving, you're not talking, but if you're like, have all your kids in the car, everybody's hanging out, everybody's talking and then you're trying to place a rabbakara, just better to turn it off and hang out and talk and then have it on when it's a time, when it's more quiet. Yeah. Okay, the second question is just like, if you're doing an extra prayer, can you read from the physical Quran, while you're doing the prayer? While you're doing Nafil prayers? In the Hanafi school, you cannot, in the Shafi school, you can, right? On the other, that you can have the must-have open and during Nafil Salat, as you know? I don't understand if your prayer could be longer, but if you please, the Qur'an itself, the Qur'an tells us, or it tells the problem, so it tells us to recite from what is easy for him, meaning that's what he knows, and not to just kind of try to just read it. So it's not prohibited in the Shafi school, but it's not recommended to read the Qur'an or the must-have open, try to recite it once and for all. Thank you. The same goes for Malki, but it's permissible, but it's better from the others. So if somebody took the Shafi or the Malki opinion, you could say you're praying Nafil, you're praying Salat at the Hajj or something, and you could have the must-have and be reciting it, you know, finish your prayer and put the must-have, let's say like ideally you want to have a pedic, some sort, you don't want to be putting it on the ground, but it is not the preferred opinion. Last question. Any last questions? Check my line. But if you don't, if you need it to try to, like if somebody just became Muslim and they didn't know sort of, by the God they wanted to like write it and paste it and put them on the wall or something to help them, be able to give you a prayer and because it's time for his days, you can still do it. But I think for like the Hajj and the school, it just might be pushing it all the way around. Mm-hmm. Okay. Does that, does that clarify? Okay. Thank you. Cool. And then the last thing I just wanted to say, I'm so sorry, we're just going over two minutes. The month, I think it's, I think I don't know if the moon was sited tonight or if it will be tomorrow or Thursday, we're about to enter a very blessed month known as the month of Rabi al-Awal, the first spring. This is the month on which the 12th of Rabi al-Awal, the dominant opinion is that the Prophet, the Prophet of Islam was born on the 12th of Rabi al-Awal. This is a month in which the scholars mentioned and they have been mentioning for generations and generations that immense spiritual gifts come down because the fact that the Prophet of Islam was born in this month, as Allah mentions in the Quran, to about saying the Yahya al-Islam, the Prophet John, that peace be upon you the day that you were born, right? That no, peace be upon him. It's not referring to him directly. It's to be upon him the day that he was born. And so he is mentioning the specific fact that peace is descending on the day that this Prophet, Yahya al-Islam was born. We know that the Prophet of Islam is the foremost of prophets. And so it is a very, very blessed time, whether somebody singles out a day to celebrate or to signify the birth of the Prophet of Islam is up to you. But the more important thing is that in this month, we get a deeper connection to the greatest person to ever walk the face of the earth, sallallahu alayhi sallam, who we are honored that he is our Prophet and that we should try to spend time learning his Seerah. We should try to spend extra time in this month sending salawat upon the Prophet of Islam, Allahumma salli ala Sayyidina Muhammad. We should try to spend extra time in this month learning about his characteristics, learning about his Akhlaq, learning about the way that he spoke and the way that he looked and deepening our relationship with him. And if we are inclined, we should try to also celebrate the fact that the Prophet of Islam came into the world in this month. It's a very, very, very beautiful thing. And there is a difference of opinion on it that whether some of the scholars said it was something we should be doing, some of them said maybe we should not be doing it. But in our time, when people are caught up in so many other ways of wasting time to try to discourage somebody from sitting down in a gathering where they are sending salawat upon the Prophet of Islam and where they're listening to reminders about why the Prophet of Islam was such an amazing prophet and Allah himself mentions in the Quran, wa-rafa'na laka diqraq and we have elevated your mention and that that is something beautiful that should be done in our times. We know when gatherings of diqraq are done that a lot of amazing things happen when gatherings of diqraq are taking place and celebrating the birth of the Prophet of Islam would fall under that category of one of these gatherings of diqraq, just like and then there people will say and I'll end with this before I go on my too long of a rant that my wife hears all the time about this. But just like there were many things that for example, the use of a specific clock to signify the prayer times, the use of specific types of means to signify days or the use of other types of instruments that did not exist at the time of the Prophet of Islam, not every single thing that you do or that we do in our times, the Prophet of Islam would do nor that would he necessarily, we have a proof that he would do that exact, let's say ibadah or that exact calculation of that ibadah in that way. And so similarly, the molid would be under this category that if that is something that we want to celebrate, we should not number one do in car or discourage people from celebrating the fact that they're happy that the Prophet of Islam was born. It's shocking to me. People will watch Netflix movies and then they'll say no, but don't celebrate the molid. Cave, how? How could you do that? That doesn't make any sense. It absolutely makes just, it's the best thing is we just kind of zip our mouths and we don't do it, but we do not do in car and you will see people coming out in this month in the world of social media and the ibadah train and the ibadah train and so on and so forth. Just try to ignore all of that and try to deepen your connection with the Prophet of Islam if you're not comfortable celebrating something. Alhamdulillah. But if you see somebody doing it and you want to join in, Bismillah, Masha'Allah, that is a very, very good thing to do. And for those who are making themselves available to the secrets and to the blessings that will come, the secrets and the blessings will come. There's too many, too many proofs amongst great scholars like Ibn Kathir, like Imam Jalla Dinesayuti and like many, many, many others in our time that live today that have exalted this month and that have told us about the benefits of signifying this month. So it is something that we should try to keep in mind. And at minimum, we should be sending a lot of salawat upon the Prophet of Islam in this month. Insha'Allah, we'll end with that. In Salamu Alaykum Salam al-Mahmoud, al-Happé, al-Habadi wa-al-Habadi Al-Habadi Al-Habadi Al-Habadi Al-Habadi Al-Habadi Al-Habadi Al-Habadi Al-Habadi Al-Habadi Al-Habadi Al-Habadi Al-Habadi Imam Haddad is mentioning and allow us to get on the path of nearness to you and forgive us and pardon our sins and allow us to get closer to the Prophet sallallahu alayhi wa sallam in this month. And we ask that you elevate his station and allow us to have a deep connection to him sallallahu alayhi wa sallam. And there's mashallah brother Malik made some delicious hot links and burgers. So we will for the foreseeable future inshallah before the class about seven o'clock we'll have dinner right Malik seven o'clock ish every Wednesday every Wednesday seven o'clock the hot links burgers or some other delicious dinner that Malik is going to be making and then we'll have the class at eight so inshallah please please join us.